AL-AQSA? - The Royal Islamic Strategic Studies Centre

WHY SHOULD
MUSLIMS VISIT
Why Should Muslims Visit Al-Masjid Al-Aqsa?
AL-MASJID
AL-AQSA?
№ 17
English Monograph Series — Book No. 17
Glory be to Him Who carried His servant
by night from Al-Masjid Al-Haram to
Al-Masjid Al-Aqsa; the environs of which
We have blessed, that We might show
him some of Our signs. Indeed He is the
Hearing, the Seeing.
Qur’an,
Al-Isra’, 17:1
Books in the Series
1. The Amman Message 2008
2. Forty Hadith on Divine Mercy 2009
3. Jihad and the Islamic Law of War 2009
4. A Common Word Between Us and You 2009
5. Body Count 2009
6. The Holy Qur’an and the Environment 2010
7. Address to H. H. Pope Benedict XVI 2010
8. Keys to Jerusalem 2010
9. Islam, Christianity and the Environment 2011
10. The First UN World Interfaith Harmony Week 2011
11. Islam and Peace 2012
12. Reason and Rationality in the Qur’an 2012
13. The Concept of Faith in Islam 2012
14. Warfare in the Qur’an 2012
15. Address to the Jordanian Scholars Association 2012
16. On the Israeli Demand for Recognition of a ‘Jewish State’ 2012
17. Why Should Muslims Visit Al-Masjid Al-Aqsa? 2012
WHY SHOULD
MUSLIMS VISIT
AL-MASJID
AL-AQSA?
№ 17
English Monograph Series
··········································
MABDA · English Monograph Series · No. 17
Why Should Muslims Visit Al-Masjid Al-Aqsa?
ISBN: 978-9957-428-54-9
··········································
© 2012 The Royal Aal Al-Bayt Institute for Islamic Thought
20 Sa'ed Bino Road, Dabuq
PO BOX 950361
Amman 11195, JORDAN
www.rissc.jo/
All rights reserved. No part of this book may be reproduced or utilised in any form or by any
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storage and retrieval system, without the prior written permission of the publisher.
Views expressed in the Essay Series do not necessarily reflect those of RABIIT or its advisory
board.
Typeset by Besim Bruncaj
Set in Sabon and Ehrhardt
LEGAL DEPOSIT NUMBER
The Hashemite Kingdom of Jordan National Library
2012/9/3256
Contents
Precis | 7
Introduction: Why Should Muslims Visit Al-Masjid
Al-Aqsa? | 11
First: Accelerated violations
and Judaization of Al-Masjid Al-Aqsa | 13
1. Tunnelling and excavations | 13
2. Ariel Sharon's year 2000 strategy to Judaize Al-Masjid AlAqsa, violate its sanctity and allocate parts of it for Jewish
worship | 13
3. Isolating and Judaizing Al-Masjid Al-Aqsa's history and
its environs and eradicating the Muslim character of the
area | 15
4. Obstructing the work of the Awqaf and the Hashemite
Restoration Projects | 15
5. Intense settler presence and activity and calls for the division of Al-Masjid Al-Aqsa | 16
6. Establishing so-called ‘temple’ museums and facilities
around Al-Masjid Al-Aqsa | 16
7. Beyond the Magharbeh Gate Pathway: the comprehensive
plan to remove all Islamic relics from the Buraq Plaza (referred to by Israelis as the Wailing Wall Plaza) | 17
8. The Separation Wall and preventing Jerusalemites and the
1948 Arabs from reaching Al-Masjid Al-Aqsa | 19
9. Isolation of Al-Masjid Al-Aqsa aids in establishing the Jewish narrative as truth over the Muslim narrative | 19
5
Second: Visiting Al-Masjid Al-Aqsa: between
religious duty and normalization | 23
1. Visiting Al-Masjid Al-Aqsa in the Holy Qur'an and
Sunnah | 23
2. Al-Israa' wal Mi'raaj (The Prophet Muhammad's Nocturnal Journey) | 26
3. The Treaty (or Sulh) of Hudaybiyah in order to reach
Mecca | 26
4. The Conquest of Jerusalem | 28
5. Visiting Al-Masjid Al-Aqsa under Crusader rule | 28
Third: Opinions of contemporary Muslim scholars
and officials regarding visiting Jerusalem while it is
under occupation | 31
Fourth: Visiting Jerusalem: between
causing benefit and warding off harm | 35
Endnotes | 39
6
Precis
T
his paper sheds light on some of the practical, political and religious reasons why all Muslims, and not only
Palestinian Muslims, should rally around Al-Masjid
Al-Aqsa. Muslims should visit Al-Masjid Al-Aqsa in order to
empower the steadfast and stalwart Jerusalemites who struggle
to remain in the Holy City; so that they may know that responsibility for the mosque does not rest with them alone, but with
the world's 1.7 billion Muslims.
Jerusalemites, the 1948 Arabs and the Jerusalem Awqaf
Administration cannot confront the campaign to Judaize the
Holy City on their own.
There are over 20 tunnels and excavations that threaten to
penetrate the walls of Al-Haram Al-Sharif. Some have been
converted into synagogues with Talmudic names that imply
to the visitor that they are part of the so-called Jewish temple.
Since the year 2000, over 50,000 settlers and 2 million nonMuslim tourists have entered Al-Masjid Al-Aqsa without the
Awqaf's permission.
Since 1967, more than 14,000 Palestinians have been driven
out of Jerusalem and over 3,300 homes have been razed. The
Separation Wall has removed over 70,000 homes from the
perimeters of the Holy City of Jerusalem.
The daily Jewish presence and prayer in Al-Masjid Al-Aqsa
is the first step in the plan to divide Al-Masjid Al-Aqsa between Muslims and Jews; exactly as has been done in Hebron
in the Ibrahimi Mosque (referred to by Israelis as Cave of the
Patriarchs).
Since 1967, most visitors to Jerusalem are non-Muslims
who only to listen to the Jewish narrative regarding Al-Masjid
Al-Aqsa.
How do we interpret the Prophet Muhammad (pbuh) visiting both Jerusalem (Al-Israa' wal Miraj) and Mecca (Treaty of
7
Hudaybiyah) before both cities witnessed Muslim conquests?
The Prophet Muhammad (pbuh) said:
Whosoever wants to behold a piece of Paradise, let him
behold Bayt Al-Maqdis.
The Prophet (pbuh) also said:
Whosoever performs Ihram for Hajj or Umrah from
Al-Masjid Al-Aqsa and then proceeds to Al-Masjid AlHaram, their past and future sins will be forgiven, or they
will be entered into Paradise.
Visiting Al-Masjid Al-Aqsa never stopped, even when Jerusalem was under the Crusaders. No scholars, including ibn
Taymiyyah and Al-Ghazali, ever described these visits as ‘normalization’ with, or surrender to, Crusader rule.
Warding off harm: Those who forbid visiting Jerusalem base
it on the jurisprudential principle that “warding off harm takes
precedence over causing benefit”. They claim that the harm in
this instance is that visiting Jerusalem is normalization with
the occupation authority. Normalization is a political term that
means “to establish ‘normal’ relations with the other”. It must
be asked: “Is normalization the true purpose and result of visiting Al-Masjid Al-Aqsa?”
Not visiting Jerusalem serves those who seek to eradicate the
Holy City's Islamic identity and history and those who aim to
isolate the Jerusalemites.
Visiting Al-Masjid Al-Aqsa is a religious duty for those
who are able to visit it, particularly for Muslim scholars and
intellectuals.
Is visiting someone who is jailed normalization with the
jailor? Imagine: a band of usurpers comes and throws your
mother in jail and visiting her can only be done through them,
8
the aggressors; does this mean that visiting your mother is
normalization with the jailor?
What does it mean to leave the right to be blessed by visiting and defending Al-Masjid Al-Aqsa only to Palestinians and
the 1948 Arabs (i.e. those upon whom Israeli citizenship was
imposed under occupation)?
It behoves Muslims to consider visiting Al-Masjid Al-Aqsa
as good tidings that precede help from God and present victory. God says in the Holy Qur'an:
I
t may be that your Lord will have mercy upon you, but
if you revert, We [too] will revert; and We have made
Hell a dungeon for the disbelievers. (Al-Isra': 17:8)
9
In the Name of God,
the Compassionate, the Merciful
Peace and Prayers be Upon the Seal of the Prophets,
Muhammad and his Kin
Introduction: Why Should Muslims Visit Al-Masjid
Al-Aqsa*?
T
his paper sheds light on some of the practical, political and religious reasons why all Muslims, and not only
Palestinian Muslims, should rally around Al-Haram
Al-Sharif. Muslims should visit Al-Masjid Al-Aqsa in order to
empower the steadfast and stalwart Jerusalemites who struggle
to remain in the Holy City; so that they may know that responsibility for the mosque does not rest only with them, but
with the world’s 1.7 billion Muslims who can no longer stand
to be separated from one of Islam’s three holiest sites while
they await a political initiative here or an international or
Arab or Islamic condemnation there. The halls of the United
Nations and the Organization of the Islamic Conference have
witnessed countless denunciations and numerous plans for
* Al-Masjid Al-Aqsa, Al-Haram Al-Sharif and Bayt Al-Maqdis are synonyms (although in
some instances Bayt Al-Maqdis also means Jerusalem). They refer to the entirety of the holy
Islamic site located in the far south-eastern corner of the walled Old City of Jerusalem. This
site constitutes the entire esplanade including its walls and its environs. This includes the
Dome of the Rock Mosque, the Qibali Mosque, the Marwani Mosque, Abraham's Cave, underneath the Dome of the Rock, the Old Aqsa, the Khanthaniyah School, the Buraq Mosque,
the plazas of the esplanade, its gates, hallways, roads, cisterns, aqueducts and aquifers, inner
and outer prayer areas and structures both above and below the holy site. The environs of the
Mosque include the Magharbeh Gate Pathway and the Buraq Plaza. Above the ground and
within the walls of the esplanade Al-Haram Al-Sharif is about 144 dunums (144,000 m²).
The subterranean and aboveground spaces, their perimeters and environs are an indivisible
part of Al-Masjid Al-Aqsa which is an Islamic waqf unutterably holy to 1.7 billion Muslims
worldwide.
11
supporting the Palestinians. Media archives are inundated
with photographs and articles that reveal the violations in the
vicinity of Al-Haram Al-Sharif and its plazas. The drawers of
Jewish organizations are filled to the brim with reports that
speak of their accomplishments on the ground and their ambitions to establish the planned “Third Temple” in the place of
one of Islam’s three holiest sites, counting on the occupation’s
success at isolating the Holy City from its human, spiritual and
economic dimensions.
This campaign to visit Jerusalem is a means to achieve the
following three goals: 1. Resisting the Judaization of Al-Masjid
Al-Aqsa; 2. Encouraging the sons and daughters of the Muslim
Ummah to exert more effort to save Al-Masjid Al-Aqsa; 3.
Countering the Israeli claim that it allows freedom of worship
and access to holy places in Jerusalem to the followers of the
three Abrahamic religions.
Following are the most important reasons that should
motivate Muslims the world over to visit Al-Masjid Al-Aqsa
and to stand by their beleaguered brethren, the Jerusalemites,
by saturating Al-Masjid Al-Aqsa’s halls and plazas with their
presence and revitalizing the markets and shops of Jerusalem
with worshipers and pilgrims.
12
First: Accelerated Violations and Judaization of AlMasjid Al-Aqsa
1. Tunnelling and excavations: As of the year 2012, there are
20 tunnels that threaten to penetrate the walls of the Al-Haram
Al-Sharif. Some have been converted into synagogues with
Talmudic names that imply to the visitor that they are part of
the so-called Jewish temple. The Israeli Antiquities Authority
(IAA) and the settler organizations continue their clandestine
campaign to eat away at Al-Haram Al-Sharif via more than
114 excavation sites where the long and interconnected tunnels are being hollowed and constructed under and around
Al-Masjid Al-Aqsa. Collectively, these tunnels reach a length of
over 3,000 meters. Even worse, since 2009 the Israeli occupation has declared that some of these tunnels and excavations,
which have been clandestine since 1967, are now complete.
These declarations have been made in the media, in touristic
publications and in official reports submitted to scientific congregations and to the UNESCO World Heritage Centre. Furthermore, and even more insidious, is the occupation’s semi-official
admission that this tunneling has reached the foundations of
Al-Masjid Al-Aqsa, particularly in the south-western corner
of Al-Haram Al-Sharif. The occupation has made it a point to
publicize alleged archaeological findings as relics of the first
and second temple periods. This all means that the Islamic
archaeological relics around Al-Masjid Al-Aqsa are allowed to
fall into decrepitude until Al-Haram Al-Sharif is left to stand
alone like some anomalous Muslim museum amidst a forest of
archaeological remains that all tell a Jewish narrative.
2. Ariel Sharon’s year 2000 strategy to Judaize Al-Masjid AlAqsa, violate its sanctity and allocate parts of it for Jewish
worship: In spite of Al-Masjid Al-Aqsa Uprising (Intifada)
and the Arabs boycotting Israel more intensely than any time
13
between the period 1993–2000, this strategy has succeeded
in preventing Palestinian Muslims from reaching Al-Masjid
Al-Aqsa. Sharon’s plan also led to over 1,500–2,000 acts of
assault and aggression against Al-Haram Al-Sharif up until the
time of this writing (2012). This Judaizing strategy has also led
over 50 thousand settlers and almost 2 million non-Muslim
tourists to enter Al-Masjid Al-Aqsa without permission or
coordination with the Muslim Awqaf since the year 2000. The
settlers continue to support Mayor of Jerusalem Nir Barkat’s
ambition to have an annual number of 10 million tourists visiting Jerusalem and listening to Jewish tour guides who refer
to Al-Haram Al-Sharif as the “Jewish temple”. The Jerusalem
Municipality also coordinates with hundreds of Jewish organizations around the world in order to fulfill this goal. Since
the year 2000, tens of settler organizations, supported by the
occupation’s official institutions, have established tens of museums as part of the Judaization campaign that aims to build
a Jewish temple in place of Al-Masjid Al-Aqsa.
Figure 1: left: One of many theories locating of the so-called Jewish
temple where the Dome of the Rock stands; centre: an envisaged recreation of the so-called Jewish temple; right: a projected image of the
planned “Third Temple”, models of which are sold in touristic centres
and shops to gradually create acceptance in people’s minds that the
“Third Temple” should be built in place of Al-Haram Al-Sharif.
14
3. Isolating and Judaizing Al-Masjid Al-Aqsa’s history and its
environs and obliterating the Muslim character of the area: It
is becoming increasingly clear that the current year, (2012), is
witnessing an escalation in the Israeli occupation’s Judaizing
activities on the ground. It has shifted from planning mode
to execution mode while minimizing loss of time as much as
possible. This is due to the occupation’s conviction that time
is running out under the recent changes in the Arab and Islamic worlds due to the Muslim Arab Spring. During 2011,
over 6,000 settlers forced their way into Al-Masjid Al-Aqsa to
perform religious rituals. Al-Haram Al-Sharif also witnessed
a campaign of heavy Israeli military presence on a daily basis
during that year; in addition to unprecedented levels of pressure exerted on Muslims who flock to Al-Masjid Al-Aqsa to
worship and pray. The occupation authorities also filled AlHaram Al-Sharif with surveillance cameras to monitor and
intimidate each and every Muslim worshipper who enters
Al-Masjid Al-Aqsa, while simultaneously depriving around 4
million Palestinians from the West Bank and the Gaza Strip
from reaching Jerusalem and Al-Haram Al-Sharif. It is worth
mentioning here that the report of the Palestinian Liberation
Organization’s Negotiations Affairs Department which estimates that as of 2011, the occupation authorities have pushed
out over 14,000 Palestinians from Jerusalem and have razed
over 3,300 homes. Moreover, the Separation Wall continues to
remove the homes of over 70 thousand Arab inhabitants from
the perimeters of the Holy City of Jerusalem.
4. Obstructing the work of the Awqaf and the Hashemite
Restoration Projects: The Israeli occupation has exhibited unprecedented interference in the Awqaf Authority’s jurisdiction
in Jerusalem. It has prevented it from executing the necessary
Hashemite restoration and maintenance projects needed in
over 11 sites inside Al-Haram Al-Sharif, including obstruct-
15
ing the necessary restoration work needed in the Marwani
Mosque, the eastern and southern walls of the compound and
repairing tiles. These obstructions are attempts to subjugate
Al-Haram Al-Sharif to the occupation authority’s laws (the
Israeli Antiquities Authority and the Jerusalem Municipality);
as if Al-Haram Al-Sharif were just an ordinary building for
which they may one day issue a demolition order under the
pretext that it is missing a reconstruction or building permit.
5. Intense settler presence and activity and calls for the division of Al-Masjid Al-Aqsa: In tandem with the obstruction
of the Awqaf Administration’s work, the activities of Jewish
organizations calling for the building of a Jewish temple in
place of part, or all, of Al-Masjid Al-Aqsa has seen a significant increase recently. These organizations see the almost daily
Jewish presence in Al-Haram Al-Sharif, and the performance
of Jewish prayers and rituals in the Al-Haram Al-Sharif as a
first step in the execution of the plan to divide Al-Masjid AlAqsa between Muslims and Jews; exactly as has been done
in Hebron in the Ibrahimi Mosque (referred to by Israelis as
the Cave of the Patriarchs). They also consider this an on the
ground start to establish a Jewish temple over Al-Haram AlSharif. These organizations also gamble on the silence of the
Muslim World which has forgotten that the Ibrahimi Mosque
was solely a mosque until early 1990 and today has become a
synagogue for the most part and no one can stop the settlers
or the Israeli army from raising the flag of the occupying state
over the mosque.
6. Establishing so-called ‘temple’ museums and facilities
around Al-Masjid Al-Aqsa: The past decade has witnessed the
establishment of tens of museums around Al-Masjid Al-Aqsa,
referred to as “facilities of the so-called 2nd and 3rd Jewish
temples”.1 Museums such as these have been established in
16
Figure 2: New synagogues above and below the ground: right: near
Bab Al-Silsilah, the Ohel Yitzhak Synagogue, opened in 2009, has two
above ground floors; through it visitors can go into the Western Wall
Tunnels where settlers plan to open the largest underground synagogue in the world along the western wall of Al-Haram Al-Sharif; left:
Umayyad palaces that might be transformed into synagogues along the
southern wall of Al-Haram Al-Sharif.
the Umayyad Palaces south of Al-Haram Al-Sharif, beneath
the Buraq Plaza, at the Sharaf Neighbourhood, the Western
Wall Tunnels, Bab Al-Amoud (Solomon’s Cave), Silwan (Ain
Silwan), Bab Al-Khalil, Bab Al-Nabi Dawood, the Christian
Quarter, Bab Al-Ghawanmeh, Bab Hittah, the Golden Gate and
many other locations around Al-Haram Al-Sharif. Moreover,
new Jewish settlements have been established in the environs
of Al-Masjid Al-Aqsa such as the Har Hatzofim settlement in
Ras Al-Amoud and settlements on the Mount of Olives. The
Israeli occupation has also Judaized Islamic and Arab sites
and relics under the guise of “restoration projects” which have
changed inscriptions in the historic Islamic wall of Jerusalem.
7. Beyond the Magharbeh Gate Pathway: the comprehensive
plan to remove all Islamic relics from the Buraq Plaza (referred
to by Israelis as the Wailing/Western Wall Plaza): Since 2004,
and particularly in 2011, the most controversial issue in the
17
international media regarding Jerusalem has been the plan to
finalize the demolition of the Magharbeh Gate Pathway and
replace it with a bridge that leads into Al-Masjid Al-Aqsa. For
the Israelis, the Magharbeh Gate Pathway is a political and
religious tool to keep international observers and the Muslim
World busy while the work continues on the tunnels in the
vicinity of Al-Haram Al-Sharif. The occupation authorities are
rushing to turn these tunnels into Jewish-themed parks that
encircle Al-Haram Al-Sharif from all four sides. The year 2012
has witnessed the building of settlements and centres that aim
to Judaize Jerusalem. These settlements and centres are in the
preliminary, semi-final and final stages and are being built
under the guise of “touristic and trade centres” and facilitate
access to the Buraq Plaza for Jews and tourists. The Buraq
Plaza itself has been undergoing an underground hollowing
process in an area that is presumed to exceed 60 × 60 meters.
The process has obliterated all traces of Roman and Muslim
history without any oversight or documentation.
Figure 3: far right: The Old City of Jerusalem before the destruction of the Magharbeh Neighbourhood in 1967. After its destruction, the Buraq Plaza’s dimensions
were expanded from 3 meters wide and 22 meters high, to 70 meters wide and 60
meters high. The 2010 plan to expand the Buraq Plaza aims to remove the remaining relics of the Magharbeh Neighbourhood and to build a transportation station,
elevators and museums underneath the Buraq Plaza and at the expense of historic
relics, including Muslim relics.
18
Figure 4: top: the tunnels that surround Al-Masjid Al-Aqsa and eat
away at its edges. bottom: The Separation Wall that isolates Jerusalem.
8. The Separation Wall and preventing Jerusalemites and the 1948
Arabs from reaching Al-Masjid
Al-Aqsa: Jerusalemites and the
1948 Arabs expend great effort
trying to be human shields that fill
the vacuum and defend Al-Masjid
Al-Aqsa through various projects
that aim to fill it with worshipers
and enhance the Muslim Ummah’s
strong bond with their holy site2.
Although all these efforts are valuable and support the Hashemite
Restoration and patronage of
Al-Masjid Al-Aqsa, Jerusalemites,
the 1948 Arabs and the Jerusalem
Awqaf Administration alone cannot contend with the Judaization
campaign and the religious tourism from all over the world that
support and finance the building
of synagogues and Talmudic
schools in Jerusalem.
9. Isolation of Al-Masjid Al-Aqsa aids in establishing the
Jewish narrative as truth over the Muslim narrative: Most of
the people who have visited Jerusalem since 1967 are nonMuslims who listen only to the Jewish narrative about AlMasjid Al-Aqsa and Jerusalem. Some observers believe that
this isolation of the Holy City and the dissemination of the
Jewish narrative about Jerusalem and the history of Al-Masjid
Al-Aqsa pose more of a threat to Al-Haram Al-Sharif than
demolishing one of its walls or having a room or window or
gate confiscated. This is because the narrative says that all of
Jerusalem is a Jewish city, and that the entirety of Al-Haram
19
Al-Sharif is a Jewish temple and is in fact “Solomon’s Temple”.
What is even worse is that some tourist guides and proponents
of the Jewish narrative tell tourists and foreign researchers that
the Caliph Omar ibn Al-Khattab built Al-Masjid Al-Aqsa in
consultation with Jews who lived in Jerusalem, and that the
Pact of Omar, which forbids Jews from entering Jerusalem,
was actually the work of Sophronius, the Patriarch of Jerusalem and not Omar ibn Al-Khattab. Moreover, they also claim
that the architecture and ornamentation of the Noble Dome
of the Rock is in fact Jewish. Some Jewish guides and authors
do not shy away from rewriting history when they claim that
Salaheddine Al-Ayyoubi was failed by the Arabs and Muslims
and was championed by the Jews to remove the Crusaders
from Jerusalem and allow Jews to re-enter the Holy City.
The assault on the Muslim history of Jerusalem runs so deep
that some Jews even claim that some Umayyad and Mamluk
Caliphs granted the Jews leave to place oil in the lamps of AlMasjid Al-Aqsa and to perform religious rituals at Al-Haram
Al-Sharif’s western and eastern walls. Some Jewish historians
claim that the stones of the Old Aqsa Mosque, the Marwani
Mosque, the Buraq Mosque and the plazas of Al-Masjid AlAqsa are actually the stones of the so-called second temple.
Anyone wishing to hear such tales need only visit one of the
tens of “educational museums” in the Old City where visitors
can play with scale models that allow them to recreate a purely
Jewish “Temple Mount” by removing any and all Islamic
buildings from the surface of the compound and replacing
them with models of the planned third temple.
Some extreme organizations that are dedicated to destroying Al-Masjid Al-Aqsa and replacing it with a Jewish temple
also select pictures of Al-Masjid Al-Aqsa from the late Ottoman secular Turanian period that show the compound with
weeds growing untended. They claim that Al-Masjid Al-Aqsa
was neglected before Jews began to compete with Muslims
20
over it in the early twenties of the last century. They also push
pictures showing children from the Old City playing football
in the compound; as if to imply that Arabs do not appreciate
the holiness of Al-Haram Al-Sharif. Tour guides inevitably ask
tourists: “Do you believe that all 144 dunums of the compound
can be a mosque when Jerusalem has never been the capital of
a single Muslim state in history?” They also ask: “Have you
ever seen Islamic architecture anywhere in the Muslim World
where a mosque has been built with huge Roman stones over
10 meters long and two meters high, weighing 500 tons? Islam calls for economy and austerity; what we see here are the
stones of elaborate castles or an extravagant temple!” The tour
guide then naturally concludes that: “This is incontrovertible
evidence that these stones are the stones of the Jewish Temple
built by King Herod who had a Jewish mother and a Nabatean
father and lived in the age of the Romans!”
Some Jewish writers and historians like Professor Mordechai Kedar continue to falsify Islamic history by saying that
Al-Masjid Al-Aqsa that is mentioned in the Holy Qur’an is
in Khaybar in the Arab Peninsula and not in Jerusalem. They
claim that the proof for this is that Jerusalem is mentioned
only once in the Holy Qur’an while it is mentioned over 600
times in the Bible. These historians’ impertinence does not
even stop at Jesus Christ (pbuh); for it is in the New Testament that Jerusalem is mentioned over 600 times and not the
Old Testament (in which it is not mentioned even once). This
dialectic is a kind of trickery that is used against Christians to
whom the Holy Bible is a single unit made up of both the Old
and New Testaments. It is worth mentioning here that Jews
do not believe in the Bible or that Jesus Christ (pbuh), whom
they crucified, was a Prophet. Furthermore, these historians
completely ignore the fact that an entire chapter (surah) of the
Holy Qur’an was revealed about Jerusalem and its environs
which God Himself blessed.
21
The Israeli process of monopolizing the narrative about
Jerusalem to the world is so pervasive that some Muslims in
Europe and America have become convinced of it. They have
fallen for the campaign that says that the rebuilding of the
so-called Jewish temple in place of Al-Haram Al-Sharif will be
followed by the return of the Messiah which will bring on the
Rapture.
22
Visiting Al-Masjid Al-Aqsa:
Between Religious Duty and Normalization
1. Visiting Al-Masjid Al-Aqsa as described in the Holy Qur’an
and the Sunnah: God says in the Holy Qur’an:
G
lory be to Him Who carried His servant by night from
the Sacred Mosque to Al-Masjid Al-Aqsa; the environs of which We have blessed, that We might show him
some of Our signs. Indeed He is the Hearing, the Seeing.
(Al-Isra’: 17:1)
And God says:
I
n houses [whose status] God has allowed to be raised,
and wherein His Name is remembered, therein [they]
make glorifications to Him in the mornings and the evenings (Al-Nur, 24:36)
In the verse from Al-Nur, “houses” means mosques, including Al-Haram Al-Sharif3. Al-Hasan bin Abu Al-Hasan said:
“What is meant here is the Mosque of Jerusalem (Bayt AlMaqdis) and God Almighty called it “buyutan” (houses)”4.
Scholars have studied many Qur’anic verses that do not mention Al-Masjid Al-Aqsa by name but the Tafsirs of the Holy
Qur’an and books on the fada’il of the Holy Qur’an mention
that the mosque meant in many of these verses is Al-Masjid
Al-Aqsa5. In a Hadith narrated upon the authority of Anas
ibn Malik (May Allah be pleased with him), the Messenger of
Allah (pbuh) said:
I mounted the Buraq that was sent to me until I arrived
at Bayt Al-Maqdis. I tied the Buraq to the ring that the
Prophets use and I entered the Mosque. I prayed two
23
rak’ah’s and then I ascended to the heavens above. (Narrated by Muslim).
In a Hadith narrated upon the authority of Sufyan, on
the authority of Al-Zuhri, on the authority of Sai’d, on the
authority of Abu Huraira (may Allah be pleased with them
all), the Prophet Muhammad (pbuh) said: “Do not set out for
pilgrimage except to three mosques; Al-Masjid Al-Haram [in
Mecca], Al-Masjid Al-Aqsa [in Jerusalem] and my Mosque [in
Madinah]”. (Narrated by Bukhari, 1996 and Muslim, 1397).
In a Hadith narrated upon the authority of Dhumrah bin
Rabee’ah, on the authority of Uthman bin Ataa’, on the authority of Abu Umran, on the authority of Thi Al-Asabe’ AlTamimi Al-Ansari (may Allah be pleased with them all) who
asked the Prophet (pbuh): “‘If we are tested to live after your
death, where do you command us to situate?’ The Prophet
(pbuh) said: “Bayt Al-Maqdis, perhaps you will have offspring
who will commit themselves to that mosque and visit it””.
(Narrated by Imam Ahmad and Al-Tabarani)6.
In a Hadith narrated upon the authority of Abu Al-Dardaa’,
the Prophet Muhammad (pbuh) said:
A prayer in Al-Masjid Al-Haram [in Mecca] is worth 1000
prayers elsewhere, and a prayer in my Mosque [in Madinah] is worth 1,000 prayers elsewhere, and a prayer in
Al-Masjid Al-Aqsa [in Jerusalem] is worth 5007 prayers
elsewhere (it is related in some Hadiths as 1,0008 prayers).
It is narrated upon the authority of Maymuna bint Sa’d
– also known as Maymuna bint Sa’eed – that she asked the
Prophet Muhammad (pbuh): “O Messenger of God, inform
us about Bayt Al-Maqdis (Jerusalem)”. The Prophet (pbuh)
said: “It is the land of gathering, you must visit it for prayer; a
prayer in it is worth a thousand prayers elsewhere”. She further
24
asked: “And if one cannot visit it?” The Prophet said: “Then
gift it with oil to light its lamps; it will be as if you have visited
it. Indeed if one cannot visit it, one must send oil to light it”.
In another narration of the Prophet’s (pbuh) Hadith narrated
on the authority of Maymuna, the Prophet said: “You must
visit it for prayer”. She further asked: “What if the Romans
are in it?” The Prophet (pbuh) said: “If you cannot, then gift
it with oil to light its lamps”. 9 In another narration of the
Hadith, Maymonah said that the Prophet pbuh) said: “‘Visit
the Mosque and pray in it’. She then asked: “O Messenger of
Allah, how do we do so if the Romans are there?” He replied:
‘If you cannot do so, then send oil to light its lamps”.10
It is narrated upon the authority of Anas bin Malek that the
Prophet (pbuh) said:
He who visits Bayt Al-Maqdis for the sake of Allah will
be granted by the Almighty the reward of a thousand
martyrs. And he who visits a scholar has the same reward
as visiting Bayt Al-Maqdis. And he who visits Bayt AlMaqdis for the sake of Allah will be kept from hellfire by
the Almighty.11
Abu Dhar narrated that: “We were discussing before the
Messenger of God which is better, the Mosque of the Prophet
or Bayt Al-Maqdis? The Messenger of God (pbuh) then said:
One prayer in my mosque is better than four prayers; it
is a good place for prayer. Soon there will be a time when
if a man has a tiny spot of land from which he can see
Bayt Al-Maqdis, that will be better for him than the whole
world.12
Ibn Umamah Al-Bahili narrated that the Prophet (pbuh)
said:
25
“A group of my Ummah will remain righteous, invincible
to their enemies, unharmed by those who are against them
until doomsday”. The Prophet (pbuh) was then asked:
“And where are those people?” The Prophet (pbuh) said:
“In Bayt Al-Maqdis and its environs”13.
The Prophet (pbuh) also said: “Whosoever wants to behold a
piece of Paradise, let him behold Jerusalem (Bayt Al-Maqdis)”.
It is narrated on the authority of Um Salamah, wife of the
Prophet (pbuh) that she heard the Prophet say:
Whosoever performs Ihram for Hajj or Umrah from AlMasjid Al-Aqsa [in Jerusalem] and then proceeds to AlMasjid Al-Haram [in Mecca], their past and future sins
will be forgiven, or they will be entered into Paradise.14
Abdullah ibn Omar said: “Bayt Al-Maqdis was built and
inhabited by prophets; each and every inch has been prostrated
upon by a prophet or an angel”.
2. Al-Israa’ wal Mi’raaj (The Prophet Muhammad’s Nocturnal
Journey): We mentioned the Prophet Muhammad’s miraculous night journey as it is explained in the Holy Qur’an and
the Sunnah. It was during this event that the Prophet (pbuh)
prayed with all the prophets as Imam and this was a symbol
of his receiving prophethood. The Prophet Muhammad then
ascended to the heavens and reached Sidrat Al-Muntaha (the
lote-tree of the utmost boundary); a place not even the Archangel Gabriel was able to reach.
3. The Treaty (or Sulh) of Hudaybiyah in order to reach Mecca:
Ibn Ishaq narrates in his biography of the Prophet (pbuh):
... The Prophet (pbuh) set out with those who were with
26
him of the emigrants (muhajirun), the helpers (ansar) and
those Arabs who followed him. He performed Ihram for
Umrah so that people would be assured that he had not
come for war; only to visit the Inviolable House and to
glorify its sanctity15.
Hence we see in both the Holy Qur’an, and the Prophet
Muhammad’s Sunnah that visiting Mecca has no exceptions
or caveats. We see this in the instance of the Prophet Muhammad (pbuh) visiting Mecca (under the Treaty of Hudaybiyah)
when it was under the idolaters and when the Ka’bah was
surrounded by idols. Indeed the Prophet (pbuh) circumambulated the Ka’bah and went back and forth between Al-Safa and
Al-Marwah out of love and longing for the Inviolable House in
Mecca and in the hope that it would one day be free.
As for Omar ibn Al-Khattab’s position in regards to the
Treaty of Hudaybiyah, ibn Hisham relates the following account from Ibn Ishaq:
When all was ready and nothing but the writing remained,
Omar ibn Al-Khattab asked Abu Bakr: “O Abu Bakr, is he
not the Prophet of God?” Abu Bakr replied: “Indeed he
is.” Omar asked: “Are we not Muslims?” Abu Bakr replied: “Indeed we are”. Omar asked: “Are they not idolators?” Abut Bakr replied: “Indeed they are”. Omar asked:
“Then why should we surrender in a matter relating to
our faith and bear the brunt of humiliation?” Abu Bakr
said: “Omar! Do not overstep! I bear witness that he is
the Prophet of God!” Omar said: “And I bear witness that
he is the Prophet of God.” Then the Prophet (pbuh) came
and Omar asked him: “Are you not the Prophet of God?”
The Prophet replied: “Indeed I am.” Omar asked: “Are
we not Muslims?” The Prophet replied: “Indeed we are.”
Omar asked: “Are they not idolators?” The Prophet re-
27
plied: “Indeed they are.” Omar asked: “Then why should
we surrender in a matter relating to our faith and bear the
brunt of humiliation?” The Prophet replied: “I am Allah’s
slave and messenger and I will not disobey Him and He
will not lead me astray.” It was later related that Omar
said: “From that day till this I offer charity and I fast and
pray to rid myself of the blame I acquired speaking thus.”
4. The Conquest of Jerusalem: The Caliph Omar entered Jerusalem while it was under the Byzantines and none of the
Companions objected to this.
5. Visiting Al-Masjid Al-Aqsa under Crusader rule: In Volume
III of A History of the Crusades, Steven Runciman relates that
in 1229:
It was with relief that Frederick turned aside from his
work to visit the Moslem shrines. The Sultan had tactfully
ordered the Muezzin at al-Aqsa not to make the call to
prayer while the Christian sovereign was in the city. But
Frederick protested. The Moslems must not change their
customs because of him. Besides, he said he had come
to Jerusalem in order to hear the Muezzins’ call through
the night. As he entered the holy area of the Haram asSharif he noticed a Christian cleric following behind. He
at once himself rudely ejected him, and gave orders that
any Christian priest that crossed its threshold without
permission from the Moslems should be put to death.
Thus, it is clear that visiting Al-Masjid Al-Aqsa never
witnessed a period of interruption even while it was under
the rule of the Crusaders16. No one described these visits as
normalization or surrender to Crusader rule. It is for certain
that some visits to Jerusalem by Muslim scholars took place
28
while the Holy City was under foreign occupation in 492 Hijri.
These scholars contributed in defending the Holy City. History
relates that Imam Muhammad bin Al-Walid Al-Tartoushi AlAndalusi visited Jerusalem and resided in it in the year 49617
Hijri, after it was conquered by the Crusaders. The Jurist Abu
Bakr bin Al-Arabi visited him there and Al-Tartoushi gave him
a letter to the Sultan of the Stalwarts (murabitun), Yousef bin
Tashfeen, telling him that the Muslim scholars and Jurists of
Jerusalem followed his efforts with great interest18. Moreover,
Al-Hafiz Abdul-Karim bin Muhammad Abu Sa’d Al-Sam’ani
(d. 462 Hijri) was able to visit Jerusalem and reside in it while
the Holy City was under foreign occupation; indeed he wrote
his book Fartul Gharam ila Sakini al-Sham in Jerusalem19.
Further, it is interesting to note that Imam Muhammad ibn
Taymiyyah (d. 728 Hijri), who was quite strict in many matters, issued an edict that: “It is always legitimate from the point
of view of Shari’ah to visit Al-Masjid Al-Aqsa and Jerusalem”.
If Ibn Taymiyyah had an exception to the visiting of Jerusalem
while under occupation, he would have noted it; particularly
since he witnessed, and opposed, the Holy City’s falling under
foreign and Mogul occupation. Ibn Taymiyyah’s edict was recorded in a letter entitled: “A Rule in Visiting Bayt Al-Maqdis
(Jerusalem)”20.
29
Third: Opinions of Contemporary
Muslim Scholars and Officials Regarding
Visiting Jerusalem While it is Under Occupation
1. Palestinian President Mahmoud Abbas: On 28th February,
2012, Palestinian President Mahmoud Abbas called upon all
Muslims to flock to Al-Masjid Al-Aqsa and support it and
revitalize it by filling it with worshipers and pilgrims.
2. Palestinian Minister of Awqaf Mahmoud Al-Habash: The
Minister has stated that visiting Jerusalem is a religious duty
and a political necessity for both Muslims and Christians. He
further stated that visiting the Holy City while it is under occupation is in the same vein as the Prophet Muhammad (pbuh)
visiting Al-Masjid Al-Haram after the Treaty of Hudaybiyah
while it was under the rule of the idolators.
3. Head of the Hashemite Restoration Committee Engineer
Ra’ef Najem: The Head of the Hashemite Restoration Committee said that everyone who enters Jerusalem will need an
Israeli visa; but those who enter Jerusalem intend to offer
material and moral support to the Arab Jerusalemites through
trade and paying for lodging etc., not to mention praying
at Al-Masjid Al-Aqsa and perhaps offering assistance to the
impoverished families in the Holy City. Engineer Najem reiterated that deeds are judged by intention and cited the Hadith:
“Actions are defined by their intentions” (Sahih Bukhari).
4. Head of the Jerusalem File in the P.L.O. Ahmad Qurei’:
Qurei’ said:
Our brethren in Jerusalem are happy that the Mufti of
Egypt visited Al-Masjid Al-Aqsa. I say to everyone who
31
sees the visit under Israeli occupation as normalization
that Jerusalem will not be liberated by boycotting it and
its chains will not be broken by turning our backs on it.
In a statement to the Egyptian Ahram newspaper Qurei’ added
that simplifying the issue of Jerusalem to a question of whether
or not it should be visited, or whether or not one’s passport
should be stamped with an Israeli visa or fretting that visiting
Jerusalem is an act of normalization are all matters that do not
serve the greater good of the Holy City.
5. Head of the International Centre for Jerusalem Dr. Hasan
Khater: Dr. Khater said that the fatwa (edict) prohibiting visiting Jerusalem has served the occupation and facilitated many
of its projects and plans and has indeed harmed Jerusalem
greatly.
6. Statement issued by 16 of the Balkans’ scholars on visiting
the Holy City of Jerusalem:
The undersigned scholars and muftis see no reason why
such visits should not take place. Indeed they see that
such visits cause benefit to the Muslim Ummah in terms
of rallying around Al-Masjid Al-Aqsa and supporting the
Palestinian cause and keeping it alive in the hearts and
minds of the youth of the Ummah; particularly in the
face of accelerated Zionist efforts to obliterate the Islamic
identity of Jerusalem and Judaize the Holy City. The undersigned also approve and celebrate the establishment
of the Integral Chair for the Study of Imam Al-Ghazali’s
Work which was established in Jerusalem at Al-Masjid AlAqsa under the patronage of His Majesty King Abdullah II
ibn Al-Hussein. This waqf will lend Islamic scholarly and
spiritual support to the steadfast protectors of Jerusalem.
—Issued in Sarajevo on the 2nd of April, 2012.
32
7. Al-Habib Ali Al-Jifri’s statement regarding his visit to AlMasjid Al-Aqsa:
In accordance with the Prophet Muhammad’s Hadith:
“Do not set out for pilgrimage except to three mosques;
Al-Masjid Al-Haram [in Mecca], Al-Masjid Al-Aqsa [in
Jerusalem] and my Mosque [in Madinah]”, and due to
longing for the first Qiblah (direction of prayer) and the
place where the Prophet (pbuh) experienced his miraculous Isra’, and in response to the Mufti of Jerusalem and
Palestine Sheikh Muhammad Hussein’s invitation to all
Muslims to visit Al-Masjid Al-Aqsa and rally around it
and protect its cause and support the steadfast Jerusalemites who stand in the face of Zionist violations and plans
to Judaize Jerusalem and obliterate its Islamic and Arab
identity, I have consulted with distinguished scholars of
the Ummah and asked the Almighty for guidance whether
or not to set out for pilgrimage to Al-Masjid Al-Aqsa. My
breast was expanded at the prospect and the pilgrimage
was facilitated on Wednesday, the 4th of April, 2012. I
ask the Almighty for a speedy liberation of Al-Masjid AlAqsa, our beleaguered holy sites and the land of beloved
Palestine; and I ask the Almighty to awaken our Ummah
from its slumber and to ease the burdens of all Muslims
....
8. Mufti of Syria Sheikh Muhammad Sa’eed Ramadan Al-Buti
(in a Friday sermon on 20th April, 2012):
Muslims visited Al-Masjid Al-Aqsa while it was under
the rule of the Crusaders and they never considered their
pilgrimage to be recognition of the Crusaders or their assumed rights. Indeed those Muslims saw their visits to
Al-Masjid Al-Aqsa as a challenge to the Crusaders’ pres33
ence and a continuation and a renewal of their covenant
with the Almighty to repel that aggression ... It is by God’s
Grace that I searched and found no Imam in history and
no Companion of the Prophet (pbuh) who severed ties or
stopped visiting Al-Masjid Al-Aqsa while Jerusalem was
under the Romans.
9. Egyptian Minister of Awqaf Dr. Mahmoud Hamdi Zaqzouq
(Asharq Alawsat Newspaper, 8th August, 2010):
Jerusalem is primarily an Islamic issue and concerns 1.5
billion Muslims the world over. We have sublimated it and
dealt with it incorrectly as a Palestinian issue. The invitation to visit Jerusalem stems from concern to emphasize
the rights of Muslims in Jerusalem and the necessity of
opposing the Judaization of Jerusalem. It is not, as some
have suggested, free normalization.
10. The late Sheikh of the Azhar His Eminence Sheikh Muhammad Sa’eed Al-Tantawi (Asharq Alawsat Newspaper, 17th
January, 2001):
Our creed demands that we maintain contact and communion with our brethren the Arabs of Palestine and Jerusalem and to nourish ourselves spiritually through connection to Al-Masjid Al-Aqsa and support of the steadfast
Jerusalemites. We must also maintain our rights in these
holy sites and not leave the matter only to the steadfast
Palestinians.
34
Fourth: Visiting Jerusalem: Between Causing Benefit
and Warding off Harm
Warding off harm: Those who forbid visiting Jerusalem base it
on the jurisprudential principle that “warding off harm takes
precedence over causing benefit”. They claim that the harm in
this instance is that visiting Jerusalem is normalization with
the occupation authority. Normalization is a political term that
means “to establish ‘normal’ relations with the occupier”. It
must be asked: “Is normalization the true purpose and result
of visiting Jerusalem?” Thus, any such statements forbidding
the visiting of Al-Masjid Al-Aqsa are political and should not
be given a religious dimension that does nothing but harm
Muslims; indeed these statements cause harm. The call not to
visit Jerusalem serves those who seek to strip the Holy City of
its Islamic history and who wish to isolate the Jerusalemites
from their Arab and Islamic identity; it is a free service to Judaization plans and false narratives about Al-Masjid Al-Aqsa
never being the central issue for Muslims after God changed
the Qiblah (direction of prayer) from Jerusalem to Mecca.
Causing benefit: Visiting Al-Masjid Al-Aqsa is first: a religious
duty; second: a way of cementing our connection to our holy
sites and third: a way of keeping us aware of the plots to destroy
and remove our holy sites from existence. Visiting Jerusalem
is also a way of supporting the steadfast Jerusalemites as they
withstand the harm they face at the hands of the occupation;
and a way for them to know that they are not alone in the
struggle to maintain the Holy City’s authentic identity.
Visiting Al-Masjid Al-Aqsa is a duty for anyone who is able:
Visiting the Holy City is a religious duty for anyone who is
able, particularly Muslim scholars and intellectuals. This is
to ensure that there will never be a gap between them and
35
the Holy City and its inhabitants that allows plots to Judaize
Jerusalem to come to fruition. Communing with the steadfast
scholars in Al-Masjid Al-Aqsa helps support them and alleviate the significant challenges and difficulties that they face.
Is visiting someone who is jailed normalization with the jailor?
Imagine: a band of usurpers comes and throws your mother
in jail and dictates that visiting her can only be done through
them, the aggressors; does this mean that visiting your mother
and offering her food, water and moral support is normalization with the jailor? Should you deprive her of your visit or
yourself from the blessing you gain by visiting her? Where is
the benefit and where is the harm?
What does it mean to leave the right to reconstruct, maintain
and defend Al-Masjid Al-Aqsa to Israeli identification card
holders? Why do the fatwas issued by Sheikh Al-Qaradawi
and other Muslim scholars allow only Jerusalemites and the
1948 Arabs (i.e. those upon whom Israeli citizenship was imposed under occupation) to visit the Holy City and Al-Masjid
Al-Aqsa? What about the world’s 1.7 billion Muslims who all
have a connection to Jerusalem and Al-Masjid Al-Aqsa?
Let us imagine that out every 1,000 Muslims, 1 Muslim
joins Sheikh Ra’ed Salah’s project to perform pilgrimage to Jerusalem and Al-Masjid Al-Aqsa. This project transports Arabs
from Northern Palestine to Jerusalem and Al-Masjid Al-Aqsa
daily and opens up to them the markets, alleys and hotels of
Jerusalem. What is important is that where it is possible, they
do not deal with the occupation authority; rather, trade and
business dealings are done with Palestinians in accordance
with what the Almighty says in the Holy Qur’an:
Sand obey, and spend; that is better for your souls. And
o keep your duty to Allah as best ye can, and listen,
36
whoso is saved from his own greed, such are the successful. (Al-Taghabun, 64:16)
And in accordance with the Prophet Muhammad’s Hadith: “Actions are defined by their intentions.” (Narrated by
Bukhari).
Indeed we must look upon these visits as good portents and
tidings that precede help from God and present victory. God
says in the Holy Qur’an:
I
t may be that your Lord will have mercy upon you, but
if you revert, We [too] will revert; and We have made
Hell a dungeon for the disbelievers (Al-Isra’: 17:8)
37
Endnotes
1 It is possible to visit tens of museums and synagogues
that depict Al-Haram Al-Sharif as an Islamic relic that
must be removed and replaced by a Jewish temple. Researchers can refer to the website of the Temple Institute
(www.templeinstitute.org) or the Herodian Quarter Museum
or indeed any site that is dedicated to the study of reconstructing the Jewish temple such as: www.templemount.org (see
www.templemount.org/tuviatemple.pdf).
2 These projects include the Bayareq Project, which transports worshipers to and from Al-Masjid Al-Aqsa; the Project
to Revitalize the Centres of Learning in Al-Masjid Al-Aqsa; the
Project to Feed the Fasting in Al-Masjid Al-Aqsa; the campaign
to close the mosques in Jerusalem on Friday except for AlMasjid Al-Aqsa and other projects that aim to come to the aid
of one of Islam’s three holiest sites.
3 Al-Tha’labi: Al-Kashf wal Bayan, 7:107; Al-Baghwi:
Ma’alimul Tanzeel, 6:50; Al-Tubrusi, Majma’ul Bayan fi Tafsir
Al-Qur’an, 7:201; ibn al-Jawzi: Zadul Maseer fi ‘Ilm Al-Tafsir,
3:298; Al-Khazen: Lubab Al-Ta’weel, 3:298; Al-Suyuti: Tafsir
Al-Dur Al-Manthur fil Tafsir bil-Ma’thur, 5:91; ibn Tamim AlMaqdisi: Mutheer Al-Gharam, 75.
4 Ibn Atiyyah: Al-Muharrer Al-Wajeez fi Tafsir Al-Kitab
Al-’Azeez, 10:514.
5 See: ibn Tamim Al-Maqdisi: Mutheer Al-Gharam, p.
65-81.
6 Sahih Muslim, Kitab Al-Hajj: bab la tushaddul rihal illa
ila thalathat masajid, no. 511; Sunan Al-Nisa’i, Kitab Al-Ma-
39
sajid: bab ma tushaddul rihal ilayhi min masajid, 2:37; Sunan
ibn Majah, Kitab Iqamatul Salat: bab ma jaa’ fil salat fi Masjid
Bayt Al-Maqdis, Hadith no. 1409, 1410; Al-Bayhaqi, Majma’
Al-Zawa’id, 4:6-7; Al-Fazari, Ba’ith Al-Nufoos ila Ziyarat AlQuds Al-Mahroos (manuscript in Al-Khalidiyah Library), 6;
ibn Tamim Al-Maqdisi, Mutheer Al-Gharam, 207; Al-Minhaji,
It’haf Al-Akhsa bi Fada’il Al-Masjid Al-Aqsa, 1:96.
7 Al-Bayhaqi: Majma’ Al-Zawa’id, 4:10; Al-Fazari, Ba’ith
Al-Nufoos ila Ziyarat Al-Quds Al-Mahroos (manuscript in
Al-Khalidiyah Library), 14; ibn Tamim Al-Maqdisi, Mutheer
Al-Gharam, 201.
8 Ibn Tamim Al-Maqdisi, Mutheer Al-Gharam, 202.
9 Sunan ibn Majah, Kitab Iqamat al-Salat, bab ma jaa’ fil
salat fi masjid bayt al-Maqdis, Hadith no. 1407, Al-Bayhaqi:
Majma’ Al-Zawa’id, 4:9, Al-Farazi: Ba’ith Al-Nufoos ila Ziyarat Al-Quds Al-Mahroos (manuscript in Al-Khalidiyah Library) 7, 8, ibn Tamim Al-Maqdisi, Mutheer Al-Gharam, 63,
192, 229.
10 Al-Minhaji, It’haf Al-Akhsa bi Fada’il Al-Masjid AlAqsa, 1:153.
11 Al-Fazari, Ba’ith Al-Nufoos ila Ziyarat Al-Quds AlMahroos (manuscript in Al-Khalidiyah Library), 8, ibn Tamim
Al-Maqdisi, Mutheer Al-Gharam, 198, Al-Minhaji, It’haf AlAkhsa bi Fada’il Al-Masjid Al-Aqsa, 1:138.
12 Al-Haythami, Majma’ al-Zaqa’id, 4:10, Ibn Tamim AlMaqdisi, Mutheer Al-Gharam, 223 -224, Al-Minhaji, It’haf
Al-Akhsa bi Fada’il Al-Masjid Al-Aqsa, 1:141.
40
13 Ibn Tamim Al-Maqdisi, Mutheer Al-Gharam, 102.
14 Ibn Tamim Al-Maqdisi, Mutheer Al-Gharam, 211.
15 Ibn Hisham, The Seerah of the Prophet Muhammad
(pbuh).
16 Runciman, Steven, A History of the Crusades, Vol.
III, The Kingdom of Acre and the Later Crusades, Cambridge
University Press, 1951, p. 189.
17 Abu Bakr bin Al-Arabi: Shawahid al-Jullah, 331; Ibn
Tamim Al-Maqdisi, Mutheer Al-Gharam, 363.
18 Abu Bakr bin Al-Arabi: Shawahid al-Jullah, 332.
19 Al-Ansab, 1:16, 26 (Muqadimat al-Muhaqaq), Ibn
Asakir: Tareekh Madinat Dimashq, 36:448, Ibn Tamim AlMaqdisi: Muteer Al-Gharam, 366, Lu’ay Al-Bawa’ah, Dawr
al-Ulama’ al-Muslimin fi Muqawamat al-Ghazw al-Firanji
(al-Salibi), p. 383.
20 “A Muslim Iconoclast (Ibn Taymiyyeh): on the Merits
of Jerusalem and Palestine”, by Charles D. Matthews, Journal
of the American Oriental Society, Vol. 56 (1935), p. 1-21.
41